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Ymers benknotor : Kan kala berg och berghällar, där det ser ut att ha förekommit forntida kultaktiviteter, kopplas till skapelsemyten om Ymer / The bones of Ymer : Is it possible to find a connection between prehistoric sacred rocks and a creation myth?Biribakken, Karin January 2006 (has links)
<p>The intention of this essay is to put the light on and to discuss if there is a connection between a pre-Christian creation mythology and naked rocks on prehistoric sacred places in Scandinavia. Archaeological as well as historical materials are studied. The historical material is mostly from Snorre Sturlasons Asasagan with the explanation of the creation of the world. In this story the world was built from the body of a killed and deposited giant named Ymer. Almost the same myth is told in all Indo-European countries. Asasagsan tells about the Gods and the people in the late iron-age. Sanda in Fresna socken and Helgö in Ekerö socken, both in Uppland and both in activity in late iron-age are used as archaeological example of places where naked rocks are used as some kind of altar for rites.</p>
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Ymers benknotor : Kan kala berg och berghällar, där det ser ut att ha förekommit forntida kultaktiviteter, kopplas till skapelsemyten om Ymer / The bones of Ymer : Is it possible to find a connection between prehistoric sacred rocks and a creation myth?Biribakken, Karin January 2006 (has links)
The intention of this essay is to put the light on and to discuss if there is a connection between a pre-Christian creation mythology and naked rocks on prehistoric sacred places in Scandinavia. Archaeological as well as historical materials are studied. The historical material is mostly from Snorre Sturlasons Asasagan with the explanation of the creation of the world. In this story the world was built from the body of a killed and deposited giant named Ymer. Almost the same myth is told in all Indo-European countries. Asasagsan tells about the Gods and the people in the late iron-age. Sanda in Fresna socken and Helgö in Ekerö socken, both in Uppland and both in activity in late iron-age are used as archaeological example of places where naked rocks are used as some kind of altar for rites.
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MONTE SIÃO EXTREMIDADE DO SAFON: Estudo da influência da mitologia cananéia na Teologia de Sião a partir da análise exegética do Salmo 48 / Mount of Zion, Extreme Parts of Saphon : Study of the Influence of the Canaanite Mythology in the Theology of Zion from the ExegeticalMendonça, élcio Valmiro Sales de 29 February 2012 (has links)
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Previous issue date: 2012-02-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The Theology of Zion by the tradition of sons of Korah is somewhat curious.
Tease is entertaining the idea of a canaanite influence in the Theology of
Zion. There isn t denying that fact, because Psalm 48 seems to really have
this influence. It is a canaanite influence and also the traditions of South
Judahite. This research aims analyze the existing Theology of Zion in
Jerusalem and presented in Psalm 48. This is to arrive at an answer about the
influence that the sons of Korah may been the canaanite religion, using
elements of canaanite myths in the composition of Psalm 48 and other psalms
of this collection. Terms like Saphon, sea, death and Mount Zion, and
concepts like mythology, sacred mountain, end of the world, Olympus, etc.,
make us think that really wanted to override the canaanite myths presenting a
new reading from the faith in Yahweh. The sons of Korah had were North
Israelite traditions, the cities where they lived were located in Ephraim,
Manasseh and Dã. Some cities of Manasseh and Ephraim were canaanites
cities. The kings of North were mostly promoter of the canaanite Religion.
This was the environment where the sons of Korah lived and served your
levitical minitstry. / A Teologia de Sião expressa pela tradição dos filhos de Corá é de certa
forma curiosa. É implicante admitir a idéia de uma influência cananeia na
Teologia de Sião. Não há como negar esse fato, pois o Salmo 48 parece
realmente possuir esta influência. É uma influência cananeia e também das
tradições do Sul judaíta. Esta pesquisa tem por objetivo analisar tal teologia
de Sião existente em Jerusalém e apresentada no Salmo 48. Isto para chegar
a uma resposta acerca da influência que os filhos de Corá podem ter sofrido
da religião cananeia, ao utilizar elementos dos mitos cananeus na
composição do Salmo 48 e de outros salmos de sua coleção. Termos como
Safon, mar, morte, Monte Sião e outros, e conceitos como mitologia,
montanha sagrada, extremidade do mundo, Olimpo, etc, fazem pensar que
eles de fato queriam sobrepor os mitos cananeus apresentando uma nova
leitura, a partir da fé em Javé. Os filhos de Corá possuíam tradição do Norte
israelita. As cidades onde eles habitaram estavam situadas em Efraim,
Manassés e Dã. Algumas cidades de Manassés e Efraim eram cananeias. Os
reis do Norte eram em sua maioria promotores da religião cananeia. Este era
o ambiente onde os filhos de Corá habitaram e cumpriram seu ministério
levítico.
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